3T 

7SC 
C45 


University  of  California  •  Berkeley 


.<-     .»' 

DIVIDE- 

^.B  R  O  U  G  H  T     T  O    V  I  E  \V 

'  "~  ' 


~  f  .< 

FINAL   SALVATION   OF   ALL/  MEM. 


/  E  T  T  E  R   <, 

" 


To  the  Frieiro  t&  Truth. 

i$x  % 

" 

/6o  -wifhfs   -well  to   all  Mankind. 
J 


<€  By  the    rigJueoufhefs   of  one,    tl^r  freev  gift  came  upon 
ALL  MEN  to  justification  ^tid  life."  PAUL. 

"  And  hLL    FLESH  fball  fee  the  falvation  of  God." 

LUKE  iii,  6^ 
%» 

.*.    ^^ ^ L. — , _ 

^> 

BOSTON; 

Printed  .and1  Sold    by  T.   AND   J.    F  L  E  E  T> 
at  the  BIBLE  and  HEAET  in  Cornhiil,  1783, 


•I 


(     3     I  ><'^<:V. 

Drv'wc  Gkry  brought  to  View 

IN     THE 

FINAL -SALVATION  OF  ALL  MANKIND, 


A     LETTER, 

5  1  R, 

THOUGH  unconvinced  by  your  arguments,  I 
am  plcafed  with  the  temper  you  difcovcr  j 
and  am  happy  to  find,  you  can  unite  the 
moderation  of  a  fair  dijputant  with  the  candour  of  a 
cbriftian*  Unlike  fome  others,  who  have  engaged  in 
the  controverfy,  you  attack  opinions^  and  not  their 
author^  wifely  confiiering  others  may  differ  from  you 
in  femiment,  without  being  inftdious  foes  to  the  inno 
cence  of  mankind.  However — though  recommended 
by  fo  much  candour  and  moderation,  I  am  ft  ill  under 
the  difagreeable  neceffity  of  di0enting  from  ycur  reli 
gious  fy.ftem.  Nor  can  I  calmly  refign  up  a  number 
of  my  fpecies  to  everlafting  mifery,  notwithftanding 
all  you  have  faid  to  prove  it  confiftent  with  the  juflice 
of  God,  and  client ia]  to  his  glory,  I  have  fuch  a 
veneration  for  my  creator,  as  jfo  fuppofe  he  needs  no 
foil  fo  fet  off  his  perfections  ::  Such  ?n  opinion  of  the 
faints,  as  to  imagine  they  could  rtlifli  ibtir  felicity, 

without 

MI73497 


4;  A    L  ETr  E  R,  &c. 

;Vt'*    i  ^  '  l: 

:  ^itJiotit^bei'ng'fpeftators  of  the  mifery  of  the  damned, 
I  place  fucha  value  up>n  the  merits  and  de^th  of  my. 
redeemer,  as  to  conclude  all  will  be  happy  for  whom 
he  fuffered  on  the  crofs.  And  I  pay  fuch  a  regard 
to  the  pofitive  declarations  of  fcripture,  as  to  antici 
pate  the  reftieufion  of  all  things  ; when  the  ruins 

of  the  fall  Hull  b?  more  than  repaired,  and  tbs  creature 
which  now  grtans  Jhall  groan  no  mare* 

From  thefe  few  hints  it  muft  be  evident  to  all, 
the  Gods  we  refpedlively  ferve  are  very  unlike  each 
other;  and  that  our  profprds  beyond  the  ^rave  dp 
as  widely  differ,  The  God,  to  whom  you  pay  your 
jreligious  homage,  needs  the  introduction  of  fin  and 
mifery*  in  order  to  illuftme  fcs  own  chara&er,  and 
clifplay  his  divin?  perfections.  /  bow  my  knee  to  a 
power  intrinfecally  excellent,  who  can  fhine  without 
contraft  \  whofe  glory  is  eiVential  ;  whufe  happinefs 
is  immutable »  and  who  would  be  the  admiration  of 
alj  his  creatures,  e^en  were  guilt  and  iuffering  banilhtd 
the  uniVerfe,  Tou  expert  to  look  down  from  hraven 
upon  numbers  of  wretched  obj"<Stst  confined  in  the 
pit  of  hell,  and  blafpheming  their  creator  forever. 
L  hope  to  fee  the  prifon-doors  opened  ;  and  to  hear 
thofe  tongues,  which  are  now  protaning  the  name  of 
Qqd,  chanting  his  praife.  In  one  word,  you  imigine 
the  divine  glory  will  be  advanced  by  immomli/Jng 
fia  and  mifery  •,  /  by  exterminating  both  natural  and 
moral  evil,  and  introducing  univerftl  happinefs.  Which 
of  our  fyftetns  is  bed  fupported,  let  reafon  and  fcrip- 
tare  determine.  Of  this  1  am  certain,  we  equally  differ 
from  the  ORTHODOX  fentimems  of  our  country  ;  and 
for  this  reafon,  /  ought  to  be  heard  with  the  fame 
candour  which  hath  been  cxercifed  towards  yon. 

\ 


A     L  ETTER,  &v.  5 

I  muft  confcfs,  I  was.  not  a  little  furprizcd,  when  I 
ebferved  the  reception  your  pamphlet  met  with,  even 
from  perfons,  who  ftyle  themfelve's  CALVINISTS  5 
and  precend  they  are  the  only  true  followers  of  oar 
venerable  fathers.  Could  thofe  pious  worthies  (for 
fuch  I  really  eftcem  them,)  return  to  this  world,  they 
would  reprobate  your  do&rines  as  ea.rneftly  as  they 
would  mint*  Umverjtl  redemption*  which  you  allow, 
they  never  admitted  as  an  article  of  their  faith.  But 
thaty  and  many  orher  points,  advanced  in  your  pam 
phlet^  they  confidered  as  fatal  bertfies,  fubverfive  of 
the  true  gofpei,  and  deftruftive  to  the  fouls  of  men. 
What  thgn  muft  I  think  of  thofe  ferious  perfoos*  who 
condemn  all  innovations  in  religion,  and  profefs  the 
ancient  CAI.VINISTIC  dodlrines  of  this  country  ? 
Either,  that  chey  (like  many  other  hone  ft  men)  have 
changed  their  opinions ;  or  that  they  do  not  rightly 
apprehend  their  own  religious  fyftem. 

That  controverfy  may  be  fo  condufted  as  to  injure 
chriftianify,  1  am  very  ftnfible  :  And  no  lefs  fo,  that 
it  may  be  turned  to  the  very  great  advantage  of  divine 
truth.  This  appears  to  be  your  opinion,  and  1  readily 
acquiefce  in  it,  I  agree  with  you,  that  **  all  doctrines 
fuppofedly  erroneous,*'  ought  to  be  tried  by  the  ftand- 
ard  of  the  holy  fcripture.  And  that  a  "  a  difpofition 
to  check  every  thing  of  the  kind  can  be  only  attri 
buted  to  a  want  of  proper  zeal,  in  the  caufe  of  truth/' 
Ic  is  indeed  hard  to  conceive,  how  a  good  man  can  fee 
a  do&rine  borne  down,  which  he  efteems  the  glory 
of  the  gofpel  \  or  a  fenstiment  propagated,  which  be 
imagines  to  be  deflrutlive  of  all  virtue.  Your  zealt 
therefore,  in  oppofing  the  doctrines  of  the  reformation, 
as  well  as  thofe  contained  in  a  certain  pamphlet,  is  an 
i^dcubted  evidence  of  your  chriftian  fiocerity. 

But 


4  A    LETTER,  &c, 

But  to  return  to  the  work  which  is  the  more  imme 
diate  occafion  of  this  letter.  1  fhall  only  take  notice* 
at  prefect,  of  the  more  exceptionable  parts  of  your 
book.  As  foon  as  any  will  undertake  the  publication 
©I .it,  you  fliall  have  a  complete  reply  to  the  whole. 

And  I  am  the  rather  determined  not  to  enlarge  on 
this  occafion,  as  I  apprehend  you  have  given  up  the 
matter  in  depute,  in  the  very  firft  argument  you  bring 
agaiflft  it.  Your  comment  upon  j  Tim.  ii.  3.  and 
i  Tim.  iv.  io>  leads  to  a  conclufion  of  which  you  are 
not  aware,  I  am  ready  to  nppeal  to  thofe  who  are 
moft  prejudiced  in  favour. of  your  work,  whether,  upon 
your  own  principles,  the  final  Jalvation  of  al(.msn  does 
not  neccfTiriiy  follow.  It  were  needief?,  therefor?,  to 
purfue  you  farther,  till  the  error  of  this  conclufion 
be  deteded. 

The  pijffages,  to  which  1  referred,  are  as  follows. 
46  God  our  faviourrwho  will  have  all  men  to  be  faved, 
and  come  unto  the  knowledge  of  the  truth  "  i  Tim, 
ii.  3.  '*  The  living  God,  who  is  the  faviour  of  all 
men,  efpecially  of  thofe  that  believe.'5  i  Tim  iv.  10. 
The  former  of  thefe  texts  you  explain  after  the  ufual 
manner;  as  intimating  a  define  that  4*all  people,  na 
tions,  and  chffes  of  men"  fhould  become  acquainte^ 
wita  the  gofpel,  and  be  made  partakers  of  the  falva- 
tion  there  revealed,  fnyourgth  page,  you  acknow 
ledge  there  is  a  foundation  laid  for  the  uxiver/al  be- 
ftowment  of  life.  Your  words  are, — "  according  to 
the  exprefs  word  of  God,  it  is  plain,  that  mercy  can 
not  be  granted  without  ao  atonement ;  and  where  ic 
cannot  bz  granted,  it  furely  cannot  be  offered ;  and 
therefore,  an  offer  of  mercy,  fo  compleat  anduniverfal 
as  has  been  mentioned,  muft  fuppofe  an  atonement 

equally 


A    LETTER, 

equally  compleat,  and  fufficient  for  the  falvatidn  of 
'the  whole  world.1*  i  agree  with  you,  in  cppofnion 
to  all  the  CALVINISTS  that  ever  wrote  upon  the 
fubjedt,  that  nothing  could  be  a  greater  in&lt  on  the 
weaknelsand  mifer*  ot  mankind,  than  to  offer  them 
all  falv<ttion%  unltfs  there  was  a  foundation  laid  for  the 
beftowrnenc  of  it.  And  I  further  acknowledge,  4*  the 
obedience  and  death  of  Cbrift"  are  the  moral  ground  of 
chat  general  proclamation  which  is  made  in  the  gofpeS, 
;nd  the  pardon  which  is  offered  unto  all  men. 

Let  us  now  fee  what  is  the  confequence  of  fuch 
a  conceflion.  According  to  your  own  principles, 
jrfus  Chrift:  has  made  a  complete  atonement  for  the 
fins  of  the  whole  world.  He  bach  **  tailed  death 
for  every  creature.**  At  the  expence  of  his  precious 
blood,  he  hath  **  brcught  pardon,  life  and  immortality 
to  every  men."  So  that,  in  confluence  of  bis  merits 
and  death,  every  individual  of  the  human  race  may 
be  happy  in  the  future  It  ate  ;  and  God  eArneftly  defires 
it,  This  I  take  to  be  your  real  meaning,  frcm-your 
remarks  on  the  6rft  and  fccond  paffagrs  of  fcripture 
adduced  by  Mr.  Wkitt*  I  am  nut  ftnfible  ct  any 
m?freprefentation. 

But  the  conclufion  /  draw  from  hence  is  very 
different  from  the  opinion  you  have  undertaken  t«* 
defend.  Thedodlrine  of  tinwerfal  redemption  neccffarily 
infers '  itmverj&l  /atoation.  You  allcw  the  former,  why 
would  you  djfpute  the  latter  ?  It  Chrift  died  for  ali, 
furely  all  will  be  finally  happy.  If  the  atonement  be 
complete  and  univerfal*  then  unmtrfal  bappinefs  muft 
enfoe.  This  the  apbftle  has  inccnttftably  proved,  ia 
his  epiftle  to  the  Remans,  as  we  lhall  fee  hereafter. 
Nor  do  1  know  ef  any  but  thcfe  who  are  commonly 

ftyled 


8  A    'LETTER,  6>c. 


Arminians,    that  call    this  in  qucftion.      The 

univerfally   fuppoie,  that  all    will   be  fkved^ 
for  whom  the  Ton  of  God  made  an  atonement      Th^y 
woaM  not  fo  undervalue  the  nieriis  and  death  of  Quid, 
£3  £Q  affert  the   contrary. 

Allowing  then,  our  divine  redeemer  died  for  all^ 
sasS  tfft&tGod,  their  heavenly  father,  is  deftrous  of  their 
cwerltfting  felicity,  it  muft  follow,  that  all  will,  in 
ti&e  rime,  *c  come  to  the  knowledge  of  the  truth  and 
far  faved.1*  What  fhould  hinder  the  future  acconi- 
ptrlfcment  of  the  divine  will  ;  or  the  final  fuccefs  of 
Qbrrfl's  mediatorial  undertaking  ?  Our  wiflies  are 
crffifra  fruftrared  :  but  God  cannot  be  difoppoinced. 
loafmoch  as  the  faviour  of  the  world  has  atoned  for 
tile  fias  of  every  creature,  and  God  earneftiy  defires 
ifae  f3ilv.ation  of  all+  it  is  inconceivable  that  any  fhould 
perifTi  everkftingly.  His  infinite  power,  wifdom  and 
gbodDefs  forbid  luch  &  diflionourable  fuppofuion.  If 
slkfe  attributes  belong  co  Cod,  he  muft  be  able  and 
wiiHDg  to  reduce  all  men  to  a  ftate  of  moral  fubj.-dion 
Co*  his  suthoriiy.  And  if  fo,  he  certainly  will  not  fail 
it,  Wt  miy  therefore,  congratulate  mankind  up- 

rbeir  fumre  profpeds;  and  afiure  them  of  an  en- 
into  heaven,  as  foon  as  they  are  qualified  for 
MS  Services  and  entertainments. 

this,    I  know,   it  is   commonly  objefted,  that 
arc  free  age^ts^  and  consequently   may    refift  all 
cfee  meafures,  God  ufes  for  their  reformation  and  hap- 
Bur,  I  muft  confcfs,  1  do  not  fee  how  this 
follows.     Though  fret*   yet  furely,   infinite 
guided  by  infinite  wifdom,  and  excited  by  infi- 
s,  may  devife  iuch  a  fcheme,  as  fhal!  bring 
men   bio    a    ftitc  of  mural    fabj:6lion,  without 

breaking 


A     L 

breaking  in  upon  their  liberty.  It  would  be  a  grofs 
xt flexion  upon  the  great  Jehovah  to  iuppoie  him  in 
capable  of  doing  this,  he  muft  be  able  to  treat  all 
his  creatures  in  iuch  a  manner,  as  (hall  lead  them  to 
aft  a  wife  and  rational  part.  And  he  will  do  it,  if 
he  fincertly  defires  their  happinefs.  To  fay  therefore, 
that  God  **  mils  all  men  fhou  d  come  to  the  know 
ledge  of  the  truch,  and  be  favcd,"is  virtually  declaring 
chac  the  whole  human  race  will  be  finally  happy. 
His  dejirir.g  they  fhculd  be  faved,  muft  iffue  in  their 
everlamng  (alvation,  And  this  falls  in  with  the  Cal- 
vinian  doctrine  refpedling  this  point.  "  The  will  of 
**  God  (fay  the  divines  of  that  denomination)  is  efficaci- 
"  fltfj.and  therefore,  he  cannot  fall  Ihort  cfhte  purpofe. 
i4  If  he  willed  all  men  to  be  faved,  he  would  fave 
"  them  ijfefihialiy.  It  is  annihilating  his  Omnipotence 
44  to  fiy,  he  defires  to  fave  all  men,  but  that  he  cannot.'* 

Upon  your  own  principles  then,  I  muft  conclude 
againft  the  fenfe  you  put  upon  thefe  texts  of  Icripture* 
However,  1  will  do  you  the  joflice  to  own,  your 
fentimencsare,  in  forne  rt^ds.  more  liberal  than  thofe 
which  have  received  the  ftamp  of  Orthodoxy  in  this 
country.  Cahinijlic  writers  will  aJmitthc  ialvation  of 
all  fur  whom  Chrift  died,  but  fhen>  they  pretend,  he 
died  only  for  the  Elell.  The  IPeftminfter  Divines, 
who  were  under  a  folcmn  oath,  to  maintain  nothing, 
in  point  of  dc&rine,  but  what  they  believed,  exprefs 
themfelves  in  the  following  words.  *fc  By  the  decree 
of  God,  feme  men  and  angels  are  prtdtftinated  unto 
tvtrlafhng  life,  and  others  fore-ordained  to  everlafting 
death,  Thofe  ot  mankind,  that  are  predeftinated  unto 
life,  God,  before  the  foundation  ot  tht  world  was  laid, 
chofc  in  Chrift  to  tvcrkfling  glory,  c<ut  of  his  meec 

B  free 


le  A     LETTER,  &c. 

free  grace  and  love,  without  any  forefight  of  faith,  or 
good  works.  And  as  he  hath  appointed  he  EleSl  unto 
glory,  fo  hath  he  fore-ordained  the  means  thereunto. 
Wherefore  they  who  are  Elefted,  being  fallen  in  Adam 
are  redeemed  by  Chrift.  Neither  are  any  others 

redeemed  by  Chrift bat  the  Eleft  only."    This 

was  their  idea  of  things,  and,  our  fathers  entertained 
the  fame  opinion.  You  have  receded  to  the  other 
ex'reme.  You  fuppofe  the  atonement  complete  and 
universal.  God  according  to  you,  wifhes  well  to 
all  hi*  creatures,  but  fuffers  his  kind  wifhes  to  be  de 
feated.  According  to  them,  he  neither  defires  the 
happinefs  of  a  great  part  of  mankind,  nor  made  them 
with  any  fuch  view.  The  God,  you  portray,  is  only 
deficient  in  wifdom  and  power  •,  theirs  equally  deftitute 
of  goodnefs  and  fincerity. 

But  to  return  — The  offer  of  falvation  being  made 
to  all,  you  argue  the  atonement,  upon  which  that  offer 
is  grounded,  muft  be  complete  and  univerfaL  That 
is,  as  you  explain  yourfclf,  in  virtue  of  the  merits  and 
death  of  Chrift,  all  men  are  in  a  falvable  ftate,  This 
is  the  truth,  but  not  the  whole  truth.  The  death  of 
our  blefled  faviour  rendered  the  falvation  of  mankind 
not  only  a  poffible  thing,  but  aftually  ((cured  it  to  them 
in  event.  In  a  fenfe,  we  are  all  jufttjied>  reconciled  and 
fayed.  We  are  born  into  the  world  heirs  of  immor 
tality.  And  the  part,  affigncd  us,  is  to  acquire  fuch 
habits,  and  improve  in  fuch  graces,  as  ihall  fit  us  for 
the  joys  of  heaven,  at  the  refurretftion  day.  Hence 
God  is  ftyled  "  the  faviour  of  all  men,  efpecially  of 
thofc  that  believe."  In  confequence  of  the  merits 
and  facrifice  of  Chrift*  eternal  life  is  fecured  to  every 
individual;  though  believers  only  will  bejfr/?  parta 
kers  of  it,  Others,  who  die  in  their  fins  muft  fuffer 

the 


A    LETTER,  &c.  n 

the  confequences  of  their  di (obedience,  and  be  reduced 
to  a  proper  temper  of  cnind,  before  they  can  be  rati 
onally  and  immortally  happy.  But  (hall  they  perifh 
forever  ?  God  forbid  The  faviour  of  mankind  (accor 
ding  to  your  conftffion)  died  for,  them,  in  common  > 
with  others  An  atonement  is  already  made  for  tbsir 
fins.  And  "  through  the  obedience  of  one,  the  free 
gift  hath  come  upon  them  tojuftification  of  life.0  The 
confequence  therefore,  muft  be,  that  fooner  or  later, 
they  alfo  will  reap  the  benefits  of  Chrift's  mediatorial 
undertaking. 

This  is  ft  ill  further  confirmed  by  the  reafoning  of 
St.  Paul  m  the  5th  Chap  of  his  epiftle  to  the  Romans, 
8,  9,  and  loth  verfes.  "  Bat  God  commendeth  his  love 
towards  us,  in  that  while  we  were  yet  finners,  Chrift 
died  for  us.  Much  more  then,  being  now  juftified  by 
his  blood,  we  (hall  be  faved  from  wrath  through  him* 
For  if  when  we  were  enemies,  we  were  reconciled  to 
Godf  by  the  death  of  his  fon,  much  more  being  recon 
ciled,  we  (hall  be  faved  by  his  lite."  This  reafoning, 
upon  my  prmciples,is  ftrong  and  conclufive;  uponyours, 
1  can  fee  no  force  or  pertinence  in  it.  Inftead  of  ar 
guing  a  fortiori,  as  the  apoftle  intended,  you  would 
make  him  trifle,  in  a  manner  unworthy  fo  great  a 
character.  If  I  underftand  him  right,  the  idea  he 

would  convey  is  this, that  in  as  much  as  God  hath 

taken  fuch  an  extraordinary  ftep,  as  to  deliver  up  his 
only  brgotten  fon  forthe/?»»/r  and  ungodly,  we  may 
rely  on  it,  he  will  not  fail  toaccomp^ifh  hi»  benevolent 
purpofes,  even  their  final  reftoration  t&  favour^  and 
eutrlafting  fahation.  To  illuftrate  my  meaning,  let 
me  refer  you  to  the  6,  7  and  8th  verfes.  Having 
mentioned  the  love  of  God,  the  apoftle  endeavours  to 

fet 


12  A     LETTER,  frc. 

fet  forth  the  exceeding  greatntfs  of  it  from  this  tonfi- 
deration,  that  it  w*s  wr.ile  men  were  without  ftr'en%tb% 
ungodly  aad  ftnntrs,  that  Jefus  Chrift  died  for  ibsm< 
But,  if  fuch  was  their  moral  fbte  for  whon  he  fuflfcred, 
MUCH  MORE  /fo//  :bey  b?f wed  from  wrath  tbr;u%h  him. 
In  virtue  of  the  atoning  blood  of  Chrift,  thefe "ftnnen 
and  ungodly  are  in  ijtftifiedjtate.  O,  as  the  apotlle 
exprcfiVs  himfelf,  thefe  enemas  are  reconciled  to  God 
Thev  are  all  refaied  from  that  (late  ot  Watb  and 
condemnation,  ro  which  they  were  reduced  by  the  fall. 
G^d  therefore,  being  now, reconciled  to  thefe  finners, 
enemies,  and  ungodly,  the  apolile  would  teach  us  to 
argue,  that  they  fhall  eventually  he  faved  by  the  death 
of  ftis  fon.  He  would  nnt  have  taken  fuch  meaiures 
for  the  recovery  of  mankind,  had  he  not  intended  to 
accomplifh  their  everlafttng  Jafoitton 

The  application  is  obvious  :  There  is  an  atonement 
For  fin  complete  and  univerjal  \  and,  in  conft.qoence 
of  it,  the  free  gift  b*s  come  upon  ALL  M  FN  tojuftifi- 
eatiw  and  bfe  But  whatever  you  underfland  by  this 
juftification^  whether  you  include  more  or  K-fs  in  it, 
molt  certainly  it  follows  from  thence,  that  all  men  will 
It  finally  happy.  For  ibty  all  being  -juftified  ly  bis 
Hood)  fliall  MUCH  MORE  b»favtd  from  wrathtbrou^b 
him  Jn  other  words,  the  univsrfal  redemption,  which 
you  allow,  muft  iffje  in  ti^ie  univsrjal  fahation,  for 
which  /  contend. 

I  have  now  examined  your  firft  argument,  and 
cannot  bur  think,  you  perceive  the  conikjucnces 
I  have  deduced  fiom  it.  But  bleffcd  be  God.  the 
falvation  tf  all  men  doe?  not  reft  merely  upon  thefe 
texts  of  fcripture.  The  fame  glorious  truth  is  af- 
ferted  in  the  Sih  chapter  of  this  epiftle  to  the 

Romans, 


A     LETTER,  &e.  13 

19,  20  and  2ift  verfes.  For  the  exrnsft 
expectation  cl  the  creature  ivaitetbfor  the  manifeflation  of 
the  font  of  God.  for  the  creature  was  made  jubjefl  to 
vinity,  net  willingly,  but  by  rcafon  of  him  who  bath  fub- 
jstted  the  Jame  in  hope  :  Eecwfe  /^CREATURE  IT 
SELF  nlfo  fhall  bt  DELIVERED  FROM  THE  BON 
DAGE  OF  CORRUPTION,  INTO  THE  GLORIOUS 
LIB  fcRTY  OF  THE  CHILDREN  OF  GOD."  By 

the  creature^  we  are  to  understand  che  whole  rational 
creation.  So  che  word  is  ufed  in  other  places, 
as  you  may  fatisfy  yourfelf  by  recurring  to  the 
Greek  Original  And  ic  is  mod  poficively  declared, 
that  the  fame  moral  intelligent  creation,  that  is  now 
fubj^ft  to  vanity  faall  hereafter  be  delivered  from  the 
bondage  of  corruption,  into  the  glorious  liberty  &f  the 
children  of  God.  Bat  all  men,  without  exceptionf 
are  fubje<3ed  to  vanity,  therefore  they  Hull  all^  with 
out  exception,  be  delivered  from  it  ;  and  inflated 
in  that  freedom>  which  is  the  glory  of  rational  be- 
ings>  and •  conftimtes.  their  (upr erne  felicity. 

And  m  order  to  qualify  them  for  th^s  happy  ft  ate, 
they  will  b*  all  previouQy  fubjedted  to  the  govern 
ing  authority  of  God.  They  wil)  be  delivered 
from  their  fins  ;  their  moral  diforder  will  beredi- 
fied  v  their  vicious  habits  fubdued.  Jclus  Chrid 
came  into  the  worll  to  put  an  end  to  all  vice  and  wick- 
edneff.  He  was  minifefted  rhat  he  might  ticftroy  the 
•works  of  the  Devil:  By  which  we  are  to  understand 
natural  and  moral  evil.  Hence  thole  words  of  the 
Baptift  John  i.  29.  "  Behold  the  lamb  of.  God,  which 
taketh  away  tht  fins  of  the  world  /"  And  the  name 
Jefus  was  conferred  on  him,  becaufe  he  fhould  even* 
^fave  his  people  from  their yw." 

And 


14         A  LETTER,  &c. 

And  having  laid  a  foundation  for  unirerfal  hap- 
pinefs,  in  his  death,  God  hath  now  crowned  him 
with  glory  and  honour.  And  this,  not  only  as  a 
reward  for  his  humiliation,  but  the  better  to  enable 
him  to  profecute  the  benevolent  defign  of  his  mif- 
fion  even  the  Salvation  of  AIL  **  God  hath  highly 
exalted  him,  and  given  him  a  name  above  every 
name.'*  No  created  power,  either  io  he&ven  or  earth, 
is  able  to  control  bit  authority.  The  confequence  is, 
'*  every  knee  will  finally  bow,  and  every  tongue 
confefs  him  Lord,  to  the  glory  of  the  father."  God 

hath  folemnly  fworn, fuch  a  (late  of  moral  fub- 

je&ion  to  his  authority  (hall  univerfally  take  place; 
nor  can  we  doubt  of  it,  without  giving  him  the  lie. 

For  thefe  reafons,  Sir,  (and  numberlefs  others,  which 
I  would  produce,  were  it  not  for  anticipating  an  inge 
nious  work,  where  the  fubjeft  isexhaufted)  I  muft  frill 
diffent  from  you,  refpe&ing  the  final  iflue  of  our  Lord's 
benevolent  undertaking.  The  repeted  declarations  of 
fcripture,  as  well  as  my  own  natural  apprehenfions  of 
the  Deity,  convince  me,  all  men  will  be  finally 
happy.  This,  I  am  fenfible,  is  a  very  unpopular  doc 
trine.  It  meets  with  great  opposition  in  the  world  \ 
and  is  very  prejudicial  to  the  temporal  intertft  of 
thofe  who  have  the  courage  to  advance  it.  However, 
the  queftion  is  —not  what  is  popular?  but  what  is  truth? 
A  real  friend  to  revelation  will  always  contend  for  the 
latter  ;  happy,  if  his  zeal  is  imputed  to  a  right  prin 
ciple,  and  undifcouraged,  though  it  expofes  him  to 
uaiverfal  reproach. 

Many  ferious  perfons  are  much  concerned  about  the 
tendency  of  this  do&rine.  And  you,  Sir,  feem  to 
flure  in  the  general  alarm.  But  why  fuch  uneafy 

apprehenfions? 


A    LETTER,  &*.  is 

tpprehenfions  ?  You  give  us  to  underftand,  that  the 
great  **  ruler  of  heaven  and  earth  permitted  fin  to  come 
into  exiftence,  in  order  to  give  diftinftion  to  holinefs.** 
And  you  plainly  intimate,  that  there  will  be  no  more 
fin  in  the  world,  than  5s  neceflary  to  raife  the  Icftre 
of  its  oppofite  ;  and  by  the  force  of  contraft,  difplay 
its  beauty  in  a  more  ftriking  light.  Why  then  are 
you  alarmed  at  the  dodtrine  of  unwerfal  falvation  ? 
Suppofe  unthinking  minds  Jhould  take  the  advantage 
of  it  ?  Suppofe  itjftould  be  io  perverted  as  to  increafc 
the  number  of  bad  men  ?  Upon  year  principles, 
this  (hould  be  a  matter  of  joy.  The  more  wicked- 
nefs  there  is  in  the  world  the  more  beautiful  will  holi- 
nefs  appear.  The  mere  will  free  grace  be  enhanced  ; 
and  the  more  will  God  be  known  and  admired  by 
his  rational  creation.  You  ought  therefore,  to  de 
precate  a  general  reformation  of  manners.  And  if 
you  ever  prayed,  it  (hould  be  fora  fpirit  of  delufioo* 
that  ftill  greater  numbers  might  fin  againft  God,  and 
be  damned  everlaftingly  for  its  glory,  and  to  give 
diftindtion  ro  holinefs.  I  am  furprized,  you  {hould 
be  fo  apprehenfive  of  prevailing  impiety,  when  you 
are  fo  well  convinced  of  the  folid  advantages  of  it. 

But  to  return  ;— did  you  and  other  good  minds 
really  deprecate  moral  evil ;  did  you  wife  to  fee  ic 
utterly  exterminated,  you  would  find  nothing  in  the 
book  you  oppofe,  to  fill  you  with  uneafy  apprehenficns. 
It  is  for  want  of  due  examination,  you  pronounce  fo 
unfavourably  upon  it.  I  defy  the  art  of  man  to  prov<* 
that  dodrine  an  encouragement  to  licencicufnefs,  which 
infifts,  that  a  man  will  be  mtferable^  while  be  is  wicked \ 
and  that'&t  muft  be  virtuous  in  order  to  be  happy.  It 
Tinners  are  punilhed,  in  proportion  to  their  guilt?  and 

are 


i£  A    LETTER, 

are  excluded  heaven,  Yill  they  are  humbled  anff  re 
formed,  all  the  ends  of  the  v indicate ry  part  of  God's 
law  are  fully  anfwered. 

The  fyfttm  tf  error,  which  to  me  appears  mcft 
fatal  to  the  morals  of  mankind,  is  that  which  makes 
God  the  efficient  caufe  of  all  evil,  and  refers  all  our 
wicked  adticns  to  his  divine  agency.  Had  the  pam 
phlet,  you  cppofe,  contained  any  thing  of  this  kind* 
1  Ihculd  readily  have  born  teftimany  againft  it.  1 
am  not  ignorant,  that  men  would  sake  the  advantage 
of  fuch  dcdrines,  and  impioufly  chargeall  their  vices 
upon  the  bleffed  God.  Could  they  be  once  perfuaded, 
in  their  own  minds,  that  (contrary  to  all  experience) 
they  had  no  will  of  their  own  ;  that  they  were  only 
inrtruments  in  the  hand  of  God,  while  be  was  the 
efficient  caufe  of  all  the  mifchief  perpetrated  in  the 
world,  they  would  be  very  unconcerned  about  their 
behaviour.  They  could  not  but  perceive,  on  this  fup- 
pofition,  thu  virtue  and  vice  were  mere  empty  names. 

And  yet,  th'efe  are  the  doctrines,  which  have 
been  proclaimed  from  the  delk  •,  and  offered  to  the 
world  as  truths  of  the  gofpel.  Left  men  fhould  reflect 
too  feverely  upon  thtmfelves,  for  their  wicked  conduit, 
they  are  told,  for  their  comfort,  God  is  the  efficient 
caufe  of  all  their  aftioos :  That  fin  is  infinitely  con 
ducive  to  his  glory :  And  that  we  ought  to  be  thankful 
for  all  the  immoralities  which  have  diigraced  mankind  ! 
Thefe  are  the  monftrous  errors,  which  appear  to  me 
rnoft  pernicious  to  the  morals  of  fociety.  It  is  the 
propagation  of  ihefe  fentiments  1  moft  dread,  ac  this 
time  of  general  licencioufnefs.  And  would  to  heaven 
1  may  be  miftaken,  in  my  fufpicions  that  youy  Sir, 
have  been  betrayed  into  the  fame  error.  From  iomc 

expreffions, 


A     L  E7TE  R,  &e.  -if 

expreffions,  in  the  latter  part  of  your  book,  I  was  not 
without  my  tears  j  though  I  fhould  be  happy  to  find 
they  were  wholly  without  foundation. 

No  man,  who  is  not  ftnngely  infatuated,  will  deny 
that  modern  fatdli/m  is  infinitely  more  prejudicial  to 
the  morals  of  fociety  than  the  do&rine  of  &  final  refti- 
tuiion  Our  fathers,  who  were  efteemed  the  ftandard 
ci  ORTHODOXY,  would  have  ^probated  the  former^ 
thbugli  fhey  might  not  have  fallen  in  with  the  latter. 
ThtFataltft  would  have  fared  £s  ill  with  them,  as  the 
advocace  for  Uniwfai  Salvation.  It  is  to  be  hoped, 
therefore,  thole  good  people,  whoprofefs  the  religious 
opinions  of  our  fathers,  will  not  dikharge  all  their 
indignation  upon  thtUniverJalift,  while  there  areother 
doctrines,  as  unlike  their  own,  propagated  in  the 
world.  While  they  fhudder  ac  the  confequences  of 
what  they  improperly  ftyle  the  new  doffrine,  let  them 
tremble  at  the  others.  And  while  they  condemn  the 
Unwer/alift^  let  them  notpafs  by  the  Fatalift^  unnociced 
and  unit-proved!  Othfr'wrfc,  they  will  give  juft  rea- 
f;n  to  luip^  tit  their  Zerd  ts  -without  knowledge^  and  thac 
they  are  actuated  by  fume  other  principle,  than  a  real 
concern  for  the  truth.  I  mention  this,  becaufe  the 
btrejy^  of  which  I  have  been  fpeaking,  is  pafled  over 
in  hlence,  by  thole  very  perfons,  who  proiefs  the  fanic 
religious  opinions  with  our  fatheis. 

But  not  to  enlarge  —  The.  work,  which  I  have  mprc 
dun  once  mentioned,  will  anfwer  all  the  objections 
hitherto  urgeil  agawft  the  final  jafoation  of  all  nun. 
Referring  you  tnereiore,  to  ih$t^  ior  further 


lei  {nc--ukg  leave  with  the  following  fcrious 


i8  A     LETTER,  &c. 

Do  vou  not  really  think  theory  of  Coi,  will  be  more 
advanced  by  the  final  bappme/s  of  the  whole  hum in 
kind9  thin  the  everiafting  perdition  of  any  ?  If,  by 
his  wife  and  benevolent  meafures,  he  reduces  all  men 
to  a  willing  fubjeftion  to  his  authority,  arid  then  fixes 
them  in  a  ftate  of  unending  felicity,  will  it  not  redound 
more  to  his  honour,  than  it  he  left  them  in  utter  ruin  ? 
Is  it  not  undervaluing  the  biood  of  Ghrift,  to  fuppofe 
he  died  for  any  who  will  penfh  everlaftingly  ?  And 
can  we  reconcile  the  providential  admmiiiranons  of 
Godv  but  upon  the  iuppofuion  of  final^  univerfal 
bappinefs?  If  we  can  not,  let  us  not  ftart  at  a  conclu- 
fion,  which  refie&s  fo  much  honour  upon  God,  and 
places  fuch  a  jufl  value  upon  the  farrifice  of  his  fon. 
We  can  not  think  too  highly  of  the  former,  nor  ought 
we  to  fet  bounds  to  the  happy  confequcnces  of  the  latter. 

And  as  forthofe  ferious  perfons,  who  exprefs  them- 
felveswith  fo  much  bittern^  upon  the  fubje(5tofi//iwfr- 
Jal  Salvation,  let  meaikthem,  whether  they  imagine  its 
advocates  have  any  worldly  ends  in  view,  in  pubiifh- 
ing  their  fcntiments  to  mankind  ?     Will   it   promote 
their  temporal  intereft  ?  Will  it  procure  them  friends  ? 
Will  it  advance  their  reputation  ?  If  it  will  do  neither, 
they  ought,  at  leaft,  to  be  treated  as  well-meaning  entbv- 
Jiaftsi  and  not  as  fecret  enemies  to  the  good  order  of 
fociety.     Such  candour,  on  the  fide  of  their  opponents, 
would  convince  the  world,  they  were  honeft  in  their 
obje&ions ;  that  they  were  really  afraid  of  error,  and 
not  of  expofing  their  judgment,  by  reviewing  their 
early   notions,  and  receding  from  the  principles  of 
eheir  education. 

I 


A     LETTER9&c.  i</ 

I  will  only  add,  if  I  am  in  an  error,  I  pray  Gad 
to  convince  me  of  it.  I  hope,  I  am  open  to  convic- 
cion.  My  temporal  incereft,  my  ufefulnefs,  my  repu 
tation  in  the  world,  would  be  greatly  advanced,  by 
my  returning  to  the  common  opinions  of  my  fellow* 
chriftians.  To  each  of  thefe  I  do  a  material  injury, 
while  I  retain  my  prefent  religious  fentiments.  You 
will  therefore,  afcribe  my  plainnefs  to  a  fight  prin 
ciple even  a  firm  perfuafim,  in  my  own  mind^  that 

ibe  go/pel  contains  nothing  unfit  for  the  world  to  know  ; 
that  modern  prudence  is  the  falfe  wifdom  condemned  by 
our  blejjtd  Javiour  ;  and  that  the  vulgar  arts  of  conceal 
ment  are  equally  unworthy  the  fcbolar%  the  divine,  and 
the  Cbriftian  I 


£//.£     "§V^^ 

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